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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20602	The second manifesto of Marcus Antonius de Dominis, Archbishop of Spalatio [sic] wherein for his better satisfaction, and the satisfaction of others, he publikely repenteth, and recanteth his former errors, and setteth downe the cause of his leauing England, and all Protestant countries, to returne vnto the Catholicke Romane Church: written by himselfe in Latine, and translated into English by M. G.K.	De Dominis, Marco Antonio, 1560-1624.; G. K., fl. 1623.	1616 (1616)	STC 7001; ESTC S109786	30,635	70

Apoc. 5. 8. and 8. 3. And it is likewise recorded in holy Scriptures that God doth grant many things in lauour of his Saints deceased Gen. 26. 45. 24. Exod. 32. 13. 3. Reg. 18. 36. 1. Paral. 29. 18. 3 Reg. 11. 12. 32. 34. 15. 4. and 4. Reg. 8. 19. 19. 34. 20. 6. and Isa 37. 35. Looke vpon the Comentaries which are called Chrisostomes hom 2. psalm 50. Christ admonisheth vs to make friends of the Mammon of iniquitie Luc. 16. 9. That when you shall fasle they may receiue you into the eternall tabernacles and by vertue of this place S. Augustine de cuutate dei lib. 21. ca. 27. doth attribute much vnto the intercession of Saints 15 This intercession of Saints the Fathers acknowledge admit and confirme and of Angels the Ladder of Iacob is knowne Gen. 28. 12. other mysteries of Angels are knowne Heb. 1. 14. See Origen against Celsus lib. 8. of the Angels attending on vs and Augustine cpist 122. and of the Angell-keeper the Scriptures speake very plainly Gen. 48. 16. Exod. 23. 20. Psal 33. 8. Math. 18. 10. Act. 12. 15. and the Fathers most manifestly Greg. Wissen de vita Moysis Basil vpon the psal 33. Hierom in Math. ca. 18. c. And if euery one haue by him the Angel of our Lord why should he not call vpon him for helpe I my selfe heard in England with great pleasure one of my Chanons of Windsor preaching before the King and expressely affirming that there was no cause why euery faithfull man should not turne himselfe vnto his Angel-keeper and say O holy Angel-keeper pray for me Of the intercession and Ministeries of Angels for our benefit you may also see other Fathers as Anthony the father of Monckes epist 2. ad Arsenoitas Anastatius of Synay in Herem lib. 5. Antiorhus the Abbot hom 61. Chrysostome de incomprehons des Nat. hom 3. and hom in Martyres agiptios Hierom epist 1. Cirill Alex. apud Anastasium Nicenum quest 91. Theodoret in the same place Damoscen lib. 1. Paralel ca. 7. c. 16 But of the intercession of the other Saints we haue the common consent of the Fathers See Cyprian lib. de mortalitate Hierom against Vigilantius Aug. de baptismo lib. 5. ca. 17. lib. 7. ca. 1. and de verbis Apostoli Serm. 47. and Serm. 46. of the Saints and lib. 9. of his confessions cap. 3. lib. de cura pro mortuis cap. 16. and against Fanstus lib 20. ca. 21. and in his Meditations cap. 20-Leo the great Serm. of St. Laurence Gandentius Brix serm 17. Greg. the great lib. 7. indict 2. epist 53. Bernard vpon Cant. Cantic serm 77. I omit innumerable others that be later Seeing the Scriptures the Fathers and the vniuersall consent of the Church doe certainly affirme that the Angels and soules of holy men deceased doe pray for the liuing and in particular why then should not euery faithfull man be incouraged to pray vnto them whom he knoweth for certaine to pray for vs in heauen 17 Wherefore it is most certaine that this inuocation of Angels and Saints desiting them to pray for vs and to ioyne prayer with vs as St. Chrysost speaketh Serm. in Sanctum Meletium cannot be denyed And we haue very notable examples for vs to pray vnto the blessed Virgin the Mother of God that she would make intercession for vs vnto her Sonne Ireneum lib. 5. 19. Athan. in Euang. de Deipara Nazaanzen orat in Cyprian Basil Selenciae Orat. 1. de verbo incarnat Aug. serm 1. de Anunciat Cosmam Hierosolymi Sophronium item Hyerofalymi orat 6. de Angelom excellencia 18 And likewise the most ancient practise of the Church doth confirme the imsocation of other Saints besides the blessed Virgine so that the inuocation of Saints may be derined from an Apostolicall Tradition for the inuocation of Saints was alwayes in vse and neuer reprehended of any one who was not accounted an hereticke It would be too long here to rehearse the Fathers who prayed vnto Saints or them that affirme they are to be prayed vnto I haue performed it at large in another place and this perpetuall custome of calling vpon the Saints to pray for vs and to helpe vs with their prayers was neuer reprehended but rather the contrary errour was condemned by St. Hierome against Vigilantius which condemnation the whole Church approued Therefore by the iudgement of all the holy Church our new Vigilantians are to be condemned whose rashnesse is very great whilest they imagine a crime of Idolatry in our inuocatiō of Saints Neither haue these Vigilantians any sollid argument or obiection to make against this inuocation All their obiections I haue answered fully in another place as also I thinke that I haue sufficiently defended the veneration of holy Reliques in another place which Reliques God hath confirmed to be gratefull vnto him by manifest myracles 19 But our aduersaries doe constantly affirme that in the worship of holy Images we commit Idolatry and for this cause they pretend that their departure from vs is iust but this their pretext is most vaine neither can they by this free themselues from the foule brand of filthy Schisme for if we reuerence holy Images with any proper honour besides the honour and worship which is due to the first patterne that is not the honour and worship of Latria nor that true adoration which is due to God alone Therefore when wee most clearely professe that godly honour and the worship of Latria is due neither to Saints nor to their Reliques or Images why doe they obiect vnto vs Idolatry the vse of Images doth belong vnto Ecclesiasticall ceremonies but as much as concerneth these things the safe certaine and infallible rule to know whither they be lawfull or no is the practise and vse of the primitiue Church so that all those rites be lawfull and good which either the Apostles themselues or Apostolicall men haue instiuted or else haue allowed with silence or expresse leaue But it is most certaine that the Christian Church yea the most auncient and vniuersall with a full consent without any opposition or any contradiction hath worshipped and reuerenced pictures and holy Images Iohn Damascenus hath collected great store of testimonies in the three Orations which he wrote for Images and so did the Fathers of the seauenth generall Synod and after-them many learned Catholicks of later times Therefore what vpstart Nouice dare condemne that which the most holy and learned Fathers haue commended taught and practised that which the Catholick Church it selfe taught by the Apostles and hath kept in all times that which God himselfe hath also diuers times confirmed with myracles Are not they then according to the saying of St. Augustine most insolent and mad who doe not Epist 118. retaine and keepe deuoutly but cast away and reiect the vse of Images together with their due honor when neither the worship of Latria which is due to God nor of Dulia which is due vnto the

from Apostolicall Tradition and succession from the most ancient Church which who so followeth cannot erre and he who contemneth and reiecteth such things is to be cast out as an haire-brained enemy of the Church Tertullian lib. de Baptismo setteth downe the vse of hallowed oyle August epist 119. numbereth also oyle amongst holy things The consecration of water for baptisme hath beene kept time out of minde in the Church for Cyprian lib. 1. epist vlt. maketh mention of the water and oyle of consecration and anoynting We haue in Optatus Miliuitanus That the holy Lib. 2. c●●e Par ent Temples if they were polluted by any meanes were wont to be hallowed againe with exorcismes and washing of the walls St. Basil deduceth from tradition Lib. de Spirita Sanct. ca. 27. the vsuall rite of annointing the baptized with oyle Antiquity teacheth that the signe of the crosse was wont to be vsed in the hallowings and consecrations of all things Iustin quest 118. Nazianzen Orat 1. against Iulian and in the Orat. at the Funerall of his Father Chrysost 55. in Matheum August tract 118. in Ioan. and serm 3. of the Annunciation and serm de tempore 181. cap. 3. Areopagita and others There are perhaps amongst vs some Rytes not so ancient in which we vse hallowed and consecrated things but seeing the Primatiue Church instructed by the Apostles feared no danger of secret Idolatry when she vsed consecrated oyle and the like why should we now feare who attribute no more vnto these consecrated things then the old Antiquity did vnto theirs Therefore to runne into schisme for these things is great impiety These rites are good seeing most of them are instituted by the Apostles and others sprung forth from the deuotion of Catholicke Churches and all are in no part contrary to faith but rather consonant vnto faith There was in old time diuersity of rytes and ceremonies in diuers Churches and yet they did not therefore depart from a mutuall Communion For as Sozominus saith They esteemed it to be friuolous and that worthily that they who agree together in the principall heads or points of Religion should be seperated one from another for the difference of a Ceremony Therefore the seperation of the English by which they haue deuided themselues from the true Catholicke Church and broken out into a manifest schisme is friuolous rash and impious And to communicate with them in diuine matters is to consent vnto their most wicked and pestiferous schisme 24 I will not here for feare of being too long dispute of the supposed new articles whereupon they ground their complaints and endeuour to excuse their schisme But will reserue this matter to be handled in another place Now I aske them this question Whither they thinke that those which they call new articles be contrary to faith or no if they should be contrary to faith then they should be heresies and should make vs heretickes worthily to be auoyded and to be seperated from the Communion of the catholicke Church But I haue proued already that there is no heresie in the Catholicke Roman Church and the Kings Maiestie of great Britaine and many learned men in that kingdome haue confessed that the Church of Rome doth not faile or erre in fundamentall points of faith and I haue already proued before that there is no true article which is not fundamentall and to be firmely beleeued therefore it maintaineth no articles which are contrary to the Catholicke faith and since they be not contrary to the true faith but containe the true faith they cannot minister a iust cause to begin a schisme But Protestants say the Church of Rome doth seperate and deuide vs from her because we respect those articles But I am sorry and lament that they had made a most foule and grosse schisme before any thing was spoken of concerning these articles which they call new Therefore it is great folly in them to alleage these new articles as a cloake for their schisme for the effect cannot goe before his cause I defend that they haue made a schisme without cause and by this I knew that they were manifest schismatickes and therefore haue departed from them And those same articles which Protestants affirme to be new may be euidently demonstrated out of Scriptures Traditions and Fathers to be true and the contrary articles which they set downe may be conuinced out of them to containe manifest heresies If the sence of the first Authors be retained for some milder Protestants now of late in matters of Controuersie as I haue heard doe vse fauourable explications not much dissonant from Catholicke doctrine by which they seeme to tend to a pious Reconciliation Who without a pernitious errour or rather plaine heresie can put all his saluation in faith only and exclude the necessitie of good workes and absolutely denie our merits and affirme that grace once had cannot be lost and that the iust cannot sinne They who hold with tooth and nayle that these and the like are articles of faith and that the contrary are heresies doe without question erre in matters of faith and declare themselues to be hereticks and by consequence are worthily numbred amongst hereticks by Catholicks in their definitions Therefore not any heresie of the Church of Rome or her manifest or secret Idolatry could giue an occasion vnto the Protestants schisme Neither can they obiect schisme vnto the Roman Church for she made not the schisme but they made it and she endured it for from her Luther and Caluin and the rest seperated themselues first and not she from them When they obstinatly reiected the Iudgement of the Church then they made a schisme Then they deuided the Coate of Christ then they errected one Altar against another then they forsooke the true Church 25 Besides the causes before rehearsed and examined they also pretended for their schisme a necessitie of Reformation in the Church But I could neuer yet see any reformation amongst them but to say the truth I obserued many deformations for the care of conscience is vtterly neglected and cast away amongst them some few accepted the rest haue no scruple of conscience to commit adultery violent extertion treacherie against their neighbours cosenage vsury as people who haue impiously abollished auricular confession fastings penance and such like holy exercises And suppose that they had found amongst vs any thing to be reprehended either in our manners or in our actions or in our gouernment that should not be imputed to the defects of the Church but vnto particular men whose actions are not allowed but reproued by Catholicks neither ought they to haue raised a filthy schisme for those smaller matters when the foundation of faith remained firme stable and vnshaden in the Church of Rome And suppose that we had builded vpon it Wood stubble or Hay as it is said in 1. Cor. 3. 12. Yet we should not be excluded from saluation But the Protestants haue left the

excused because they haue seperated themselues vniustly and without cause from the true Church of Christ which is our Catholicke Romane Church And this thing terrisieth me for Schismaticks exclude themselues from being the sonnes of God as Cyprian affirmeth saying They haue not God Ioh. 11. 52. De●●● ●● 〈◊〉 to their Father who will not haue the true Church for their mother Christ died to gather into one the sonnes of God which were dispersed Therefore the death of Christ did not onely worke and doth worke the redemption of men but also the vnion of the Church Before the death of Christ the children of God were deuided and scattered some vnder the law of Moyses others vnder the law of nature all were deuided one from another into seuerall congregations But now since the comming of Christ the diuine wisedome would that all his faithfull beleeuer and true children by faith should make one onely societie throughout the whole world vnder their Captaine and Emperour Iesus Christ and serue him in his warres vnder the standard of the holy Crosse with the same colours and Ensignes of the Sacraments And this society and vnity is a notable effect of the death of Christ which death hath brought to passe that disagreeing Sects innumerable formes of Rites and Religions amongst themselues opposite should ioyne together into a Christian vnity by him Who is our peace and hath made both one and this by the Ephe. 2. 14. Lib. 3. Hexem Crosse whereupon Anastasius of Mount Sinay saith that these words Let waters be gathered into one place are to be vnderstood of the Church assembled together of diuers people and Nations and Sects vnder the vnity of faith For which cause Christ also said of his Crosse If I be exalted from the earth I will draw all Ioh. 12. 32. things vnto my selfe Athanasius in his Treatise of the Incarnation of the word of God sayeth Our Lord exalted in the Crosse stretcheth forth both his armes to invite vnto himselfe onely both the Nations of the Iewes and Gentiles that by embracing them he might gather them both into his bosome but there is but one onely bosome betweene the armes of our Sauiour 29 And Athanasius in the same place thinketh that it is not without mysterie that Christ did choose the death of the Crosse and not the cutting off his head by which his precursor St. Iohn Baptist lost his life nor the deuiding of his body into parts which I saie suffered that in his death he might without dismembring keepe his body whole and intire and take away all excuses from Schismaticks who desire to deuide the Church into parts And Christ our Lord was so pleased with this vnity that with a most seruent prayer in the very last night of his life he required of his Father that he would not suffer his Disciples and the other beleeuers to depart from this vnity and said twice that the cause why he Ioan. 17. 11. 20. 21. prayed for the preseruation of this vnity was That the world may beleeue that thou hast sent me But our Aduersaries nothing considering these things as much as lyeth in them would haue the death and crosse of Christ to be without this most excellent fruit of vnity and by deuisions and schismes giue vnto the Iewes and Pagans occasion to speake ill of and to blaspheme Christ by saying that he was not the sonne of God nor sent by God seeing the vnion which he ordained did not continue but now and then was broken into parts The Church of Christ is one house and one family he who shall withdraw himselfe from this family or goeth out of this house doth not appertaine vnto the family of Christ but is excluded from saluation euen as they who were without the Arke perished in the flood Gen. 8 The Protestants haue cut off themselues from the body of Christ which is the sole Catholicke Romane Church with her inseperable adherents Therefore there be not members of Christ nor is Christ their head neither are they partakers of his holy spirit or gifts They are rotten members and already cut off for that they haue by their owne free will impiously cut off themselues from the body They are branches cut off from the Vine good for nothing but for the fire Neither can he saith St. Augustine be partaker of Diuine charity who is an enemie of vnity 30 By Schisme they haue inenrred the losse of all spirituall goods if they thinke they possesse any If I speake saith St. Paul with the tongues of men and Angels 1 Cor. 13. 1. and haue not charity I am nothing it doth profit me nothing c. According to these words of St. Paul St. Augustine saith that Schismatickes doe not profit 〈◊〉 1. de Bapt. ●● 〈◊〉 4. 〈◊〉 2. by doing good workes Cyprian affirmeth the same many times saying Although a man be slaine for the name of Christ after he is out of his Church and deuided from vnity and charity he cannot be crowned in his death and repeateth the same lib. 1. epist 1. and vnto Iuba●●num and in his bookes de Simplicitate Praelethrum or de vnitate Ecclesiae and de oratione dommica Chrisostom in epist ad Ephes hom 11. followeth him and saith the same 31 I wish they would consider what a horrible sin they haue committed by making this damnable seperation For that Schisme is the destruction of holy Church according to the words of Christ saying Euery Kingdome euided against it selfe be made desolate Luk. 11. 17. Galat. 5. 15. And S. Paul saith Take heed how you bite one another least you be consumed one with another and St. Lib. depoenit ●● 4. Ambrose proueth that this wickednesse of destroying the Church may be that sinne against the holy Ghost which Christ said is not remitted neither in this Mat. 12. 31. 3 〈◊〉 6. world nor in the world to come So that wicked harlot had rather to haue the childe destroyed then to be restored into the bosome of the owne mother and therefore cryed against her be it neither mine nor thine 〈◊〉 10. ● but let it be deuided So Schismatickes least the faith should be conscrued aliue and whole in the bosome of the true mother the Church doe what they can to deuide it that it may be dead to them both But they labour in vaine to the verifying vpon themselues this saying He that breaketh the hedge a Serpent shall byte him And it is no wonder that in these dayes the English are fallen into many heresies and that Puritanisme doth so much raigne amongst them although at the first seperation they were not polluted with the Lutheran or Caluinian heresies For Ireneus doth excellently Lib. ● cap. 40. li. 4. ca. 43. teach that they who are cut off from the Church doe not drinke of the Fountaine of the spirit of God but digge vnto themselues olde Cisterns and fall into most filthy errours